one way or another—the fact that the sense comes before itself (if not directly, yet virtually) as one of its own sensations—that is the principal point to be attended to; and we apprehend that this fact is now placed beyond the reach of controversy.
To put the case in another light. The following considerations may serve to remove certain untoward difficulties in metaphysics and optics, which beset the path, not only of the uninitiated, but even of the professors of the sciences.
We are assured by optical metaphysicians, or metaphysical opticians, that, in the operations of vision, we never get beyond the eye itself, or the representations that are depicted therein. We see nothing, they tell us, but what is delineated within the eye. Now, the way in which a plain man should meet this statement is this—he should ask the metaphysician what eye he refers to. Do you allude, sir, to an eye which belongs to my visible body, and forms a small part of the same; or do you allude to an eye which does not belong to my visible body, and which constitutes no portion thereof? If the metaphysician should say that he refers to an eye of the latter description, then the plain man's answer should be—that he has no experience of any such eye—that he cannot conceive it—that he knows nothing at all about it—and that the only eye which he ever thinks or speaks of, is the eye appertaining to, and situated within, the phenomenon which he calls his visible body. Is this, then, the eye which the metaphysi-
